The Camels With Hammers Civility Pledge

The following pledge is reproduced in full, with permission, from Dan Ficke’s blog. I’m pretty sure that I can get on board with almost everything contained herein, but I’d be interested in hearing your feedback and notes of caution. Would I be giving up some modes of expression which are more useful than harmful?

“THE CAMELS WITH HAMMERS CIVILITY PLEDGE” BY DANIEL FINCKE

Reasons for the Pledge:
I want to be able to engage in vigorous, rigorous, constructive, and truth-conducive public discussions about both the most philosophically fundamental and the most vitally urgent questions related to beliefs and values.
For truth’s sake and for freedom’s sake, I want no controversial topics to be made taboo in all discussion forums and I want no disputable propositions whatsoever to be shielded from all sincere and thorough rational interrogation. I accept that either my beliefs and values, including those I that myself cherish the most, can prove themselves against vigorous, sincere, rational skepticism and challenge, or that they need to be modified or abandoned.

I want to argue for what I think is true and good without hesitating over concerns that my views are too unpopular or unpleasant, and I want others to feel free to do the same.

I want periodically to publicly reexamine my own beliefs and values for any possible errors they may contain, and to critically examine others’ ideas until I am adequately satisfied with them before feeling like I have to endorse or adopt them.

I even may want the latitude of intellectual honesty to test ugly ideas that neither I nor most others even want to believe. I may want to do this so that we can thoroughly understand exactly why, or whether, such ideas are indeed as false as we would hope, or are as pernicious as we presume. It is important that rational people of good will have well-developed reasons, rather than just dogmatic moral condemnation, with which to answer the false and pernicious ideas of irrational, ill-willed, and bigoted people. This means rational people of good will should at least sometimes open-mindedly explore hypotheses that they or others may find morally or intellectually upsetting, and that they have the room to do this without being demonized.
I realize that a huge obstacle to honest, thoroughgoing, and challenging public inquiries into the rightness of beliefs and values of the most fundamental importance and urgency is our shared natural tendencies to take abstract criticisms personally. I realize another huge obstacle is that most people naturally are tempted to become more dogmatically committed to their existing positions precisely when presented with potentially unsettling counter-arguments. I realize that in most cases these and related problematic tendencies are only exacerbated, rather than alleviated, when we explicitly or implicitly turn abstract intellectual inquiries into interpersonally hostile confrontations.

I also realize that attempts to bully people into agreement with me by taking recourse to interpersonally aggressive treatment are antithetical to a principled commitment to respecting other people’s rationality and freedoms of intellectual conscience. Even where such appeals are successful, they come at a moral cost that should be seen as unacceptable to people committed to reason. I should want to persuade others into genuinely justified agreement with the best arguments and the most fair and relevant emotional appeals, rather than socially, emotionally, politically, or physically coerce them into acquiescence. Outside of the most extreme life and death circumstances, I should not consider the cause of winning people to my side philosophically or politically to be so important that I am willing to treat others abusively.

It is, in the vast majority of cases, unethical to verbally abuse or otherwise attempt to emotionally bully others, no matter how right I might feel myself to be or how cathartic I might find the experience. Self-righteousness is a dangerous, blinding temptation. It leads to hypocritical double-standards, remorseless cruelty, smugness, authoritarianism, and false beliefs held with self-satisfaction. Worst of all, self-righteousness tempts us to become like the hateful people we start out opposing. So I should foreswear and guard against self-righteousness as conscientiously and with as much regular self-examination as possible. I should never consider myself to be so much better or righter than others that I see them as worthy of maltreatment and myself as morally pure enough to mete out their punishments of my own initiative.
I understand also that I am not perfect. I may not have always lived up to the highest standards of civility, compassion, or rationality in the past. I may struggle as much as anyone else to do so in the future. Nonetheless, I resolve to the best of my ability to make the commitments in the pledge below in order to ensure that I am as constructive and ethical a participant in public discussions as possible, and to live as consistently according to my professed belief in the intellectual and moral worth of reason, freedom, and compassion as possible.

The Pledge:1. I commit that I will engage in all public arguments with a sincere aim of mutual understanding, rather than only persuasion.
I will make being honest, rationally scrupulous, and compassionate my highest priorities. I will conscientiously remain open to new ideas. I will consider the well being and growth of my interlocutors more important than whether they simply agree with me at the end of our exchanges. I am under no obligation to respect false or harmful beliefs or to hold back from expressing my own views or reservations forthrightly. I may even express them with passion and conviction where such are justifiable. Compatible with this, I will always respect my interlocutors as people and their rights to express their own views without personal abuse, even when I find myself riled up by them. I will cut off communications that are counter-productive to others’ well being or my own. I will respect others’ attempts to bow out of debates on particular topics or with me in particular. If I feel that I am in a position where my anger and frustration at the behavior of others, even entirely legitimate anger and frustration, is making the conversation less capable of constructive progress, I will remove myself and come back only at such time as I can be constructive again.

2. I commit that I will tolerate the existence of people with dissenting ethical, religious, or political views.
I will focus on understanding and appreciating what actual goods my philosophical or political enemies may be mistakenly trying to achieve and what genuinely occurring features of their experience they are inadequately trying to do justice to in their false beliefs. I will try to discern and appreciate what genuinely valuable moral and intellectual principles they intend to stand up for, no matter how wrong I think their ultimate ethical or factual conclusions might be. Wherever possible, I will try to find and affirm their good will, reasonableness, and any other potential sources of common ground, and work from there in order to persuade them of what I take to be their errors. If this proves impossible, I will simply stop engaging them directly and attack their ideas in the abstract, rather than make things acrimoniously personal.

3. I commit that I will always focus first on the merits of other people’s arguments and not disparage them personally for asking unpleasant questions, taking unpleasant positions, or simply disagreeing with me.
I will not assume the worst of all possible motives when people advance theses that I find false, morally repugnant, and/or potentially harmful. I will refute their arguments on their merits. I will discuss with them any harmful real world implications that I think would come from the promulgation or implementation of their ideas. I will not accuse them of wanting to perpetuate evils unless there is specific evidence that their ends are actually so malicious. I will try not to personalize intellectual disputes any more than is absolutely necessary. I will keep any personal fights that erupt limited to as few people as possible rather than incorporate more and more people into them.

When I am having a personality conflict that is making progress in understanding seem impossible, I will drop communications with that person–with or without explanation as seems most potentially constructive. I will not escalate unproductive arguments that are becoming interpersonally acrimonious. I will not participate in ongoing interpersonal feuds between other people but only participate in discussions that stay focused on what is true, what the best principles are, and how such principles may be most fairly and efficiently implemented in the world. I will correct injustices, bad principles, and bad ideas in ways that are maximally productive for changing minds and real world policies while also minimally likely to create or escalate distracting counter-productive interpersonal feuds.

4. When I feel it necessary to call out what I perceive to be the immoral behaviors or harmful attitudes of my interlocutors, I commit that I will do so only using specific charges, capable of substantiation, which they can contest with evidence and argumentation, at least in principle. I will not resort to merely abusive epithets and insult words (like “asshole” or “douchebag”) that hatefully convey fundamental disrespect, rather than criticize with moral precision.
I will refrain from hurling hateful generalized abusive epithets and insults at people. I will refrain from leveling vague, unsubstantiated charges of terribleness at people. I will give them fair opportunities to explain themselves. I will challenge the wrongness of their specific actions or apparent attitudes rather than hastily cast aspersions on their entire character. Before ever making moral accusations, I will civilly warn them that something they do or say strikes me as morally wrong and offensive, and explain to them why. I will give them a chance to retract, restate, and/or apologize before taking moral offense. I will analyze with self-directed skepticism whether my offense is rooted in a morally justifiable anger at provably unjust treatment, or whether it is just my discomfort with being disagreed with.
I will always seek to maintain positive rapport with those who disagree with me as much as they enable. I will focus my criticisms on people’s ideas first and only if necessary criticize their attitudes, behaviors, or apparent character. I will not demean them fundamentally as a person. I will not uncharitably and hastily leap from specific bad thoughts, attitudes, or actions to wholesale disparagements of their entire character until there is overwhelming evidence that I am dealing with a fundamentally immoral person. And if I am dealing with such a person, I will use any of a wide array of highly specific available words
to make moral charges soberly, constructively, descriptively accurately, and succinctly as possible before cutting off communications with them. And I will not take unnecessary recourse to abusive terms when plenty of civil and accurate words carrying heavy moral force are available to me.

5. I commit that I will go out of my way, if necessary, to remember that members of traditionally marginalized groups and victims of abuse have experiences that I may not have and which I may have to strain to properly weigh and appreciate.
People who have been personally abused or systemically discriminated against in ways that I have not may also be acutely aware of a social power differential with respect to me of which I may be unaware. This may make them feel frustrated and intimidated from speaking frankly, as well as more sensitized to potentially silencing and Othering implications of my language and ideas. I will be as sensitive to this reality as possible and as careful as possible with my language to reduce rather than exacerbate their feelings of social disempowerment. I also will take into account and accommodate the reality that people with high personal stakes in the outcomes of certain debates about values are, quite understandably, more prone to emotional intensity in their arguments and especially likely to bring unique insights that are indispensible to understanding the issue adequately.

On the other side, I will also be sensitive to preempt counter-productively defensive feelings and reactions of people in traditionally advantaged groups by carefully avoiding even the appearance of prejudicially disparaging them all as malicious oppressors. I will distinguish carefully between those motivated by animus and those who are in the main only passive beneficiaries and unwitting perpetuators of injustices, or biased in unintentional and unexamined ways. When rightly calling out such injustices and prejudices I will frame my criticisms and calibrate my level of antagonism with respect to how generally good or ill willed my interlocutor actually is. I will scrupulously distinguish criticisms of harmful systems from criticisms of individuals. I will criticize harmful behaviors without hastily assuming people have malicious intentions or morally repugnant character. I will always respect others’ rights to disagree with me, regardless of their race, color, creed, sexual orientation, gender identity, abilities, disabilities, sex, and unearned privileges (or lack thereof). I will avoid all disparagement of people based on such core identity-forming traits, whether it be disparagement aimed at members of groups with lesser or greater social power. I will neither flippantly nor seriously disparage people based on such kinds of traits or try to invalidate their experiences, even should I think that they are misinterpreting the significance of their experiences, or even should I believe they are more advantaged than most people and should be able to take harsher treatment on that account.

6. I commit that I will not use any language that I know is offensive to either a subset of a marginalized group or to members of that group at large, for whatever reason.
I will not use racial or ethnic slurs (like “nigger” or “kike”), gendered insults (like “bitch”, “dick”, “cunt”, “slut”), homophobic slurs (like “fag”), or transphobic slurs (like “tranny”). Regardless of my private standards or understandings I have with my friends or customs within my local culture, in public forums I will respect that such terms make at least a noticeable number of members of marginalized groups feel hated and unwelcome. This risks silencing them in unjust ways. I will err on the side of caution and maximum inclusion by removing such words from my public discourse as superfluous, potentially harmful, exclusionary, and counter-productive to my goals of rational persuasion. The English language is huge; I can find countless better words to use.

7. I commit that I will not use any ableist language that disparages people over physical or mental limitations or illnesses.

I will not falsely imply that people are in the main uneducable or incapable of rationality simply because they either disagree with me, have major intellectual blindspots, make huge intellectual errors, or prove generally unlearned in some specific area. This means that I will not call my interlocutors “retarded”, “stupid”, “idiotic”, “deranged”, or similar terms that convey with contemptuous hostility that I believe them beneath reasoning with and beneath treating as an equal, simply on account of what I take to be some major errors or areas of ignorance. All people can learn. All people can teach. Specific intellectual limitations, errors, and/or ignorance of a particular area of knowledge do not amount to “stupidity”.

My interlocutors and I will both learn more if I try to understand the rationally explicable reasons for their errors and figure out how to most effectively correct them. I will also learn more if I conscientiously try to think up and refute the best arguments for my opponents’ views rather than seize on their arguments’ weaknesses and dismiss them categorically as “stupid”. I can point out the nature of mistakes more precisely, and with better hope of correcting them, if I engage in thinking together with people rather than disparaging and bullying them.

I will respect that some venues are designed to be safe places for members of marginalized groups or abused people to seek refuge from abuse and certain forms of disagreement that they are, for good reason, not emotionally able to deal with. I will respect that these, and other venues designed for people with a shared ideological or philosophical disposition, are valuable. It is constructive to have some spaces where likeminded people can work out their views amongst themselves without always having to be distracted by calls for them to defend themselves on fundamental points.

I will not deliberately troll or otherwise attempt to disrupt forums that exclude me on such grounds. If they refuse debates with people of my philosophical views, then I will not try to participate in their venue. On the flipside, if I desire to make a certain conversation or forum, even a public one, into a safe space where some types of arguments are not permitted, I will make that clear as early as possible. And if I am engaged in a debate in a public forum not designated as a safe space, I will accept that not everyone present is going to share my basic beliefs, knowledge base, values, or concerns, and I will not treat them with hostility on account of their disagreement with me about fundamental matters.

Regardless of forum, if I decide to play devil’s advocate in hopes that it will help make a position’s merits clearer to me, I will be upfront about what I am doing so that I do not come off as obstinate or excessively antagonistic or in any other way a disingenuous “troll”. I will desist if others do not want me to play devil’s advocate to them whether because they find it badgering or trivializing of something important to them or for any other reason.

9. I commit that I will apologize when I hurt others’ feelings, even when I do so unintentionally and even when I do not think their hurt feelings are justified.
If I want to defend my actions or contest the moral justifiability of an outraged person’s feelings of offense, I will do so respectfully and always with an aim of mutual understanding. I commit to not treating those who accidentally upset or offend me as though they intentionally did so. I will accept sincere apologies that take adequate responsibility without requiring groveling and total surrender on all points of contention (especially if some matters at stake are distinctly separable from the offense and are rationally disputable). I will foster environments in which people feel comfortable expressing when their feelings are hurt because everyone regularly offers, and receptively takes, constructive criticisms. This happens where criticism is regularly free of hatred, demonization, and implicit or explicit purity tests and threats of ostracism. So I will oppose all such things.

10. I commit that I will hold my allies and myself to the highest standards of civil, good-willed, compassionate, and reason-based argumentation and ethical conduct, regardless of whether our enemies do the same, and regardless of the rectitude of our cause.
I will not defensively interpret sincere criticism from my allies as personal betrayal. I will be as above reproach as possible with respect to all charges of bullying, feuding, escalation, bad faith argumentation, ad hominem tactics, well-poisoning, trolling, marginalization, strawmanning, sock puppetry, tribalism, purity testing, sexism, racism, homophobia, transphobia, xenophobia, classism, ableism, goading, micro-aggressiveness, passive aggressiveness, and personalization of disputes. While not compromising my intellectual conscience for the sake of politeness, I will manage to model a conciliatory and reasonable spirit. While I may advocate forthrightly for ethical debate and treatment of others generally, I will spend as much or more of my energies scrutinizing my own public contributions for ways I can make them more rational, civil, compassionate, and persuasive than I will policing the behaviors of others I encounter.

11. I commit that I will not make accusations of guilt by association.
I will neither assume that one’s association with another person implies agreement with any specific belief, action, or behavior of that person, and nor will I assume that someone’s agreement with another person on a specific point implies agreements on any other specific points. I will hold people accountable only for their own expressed views and not for the views of everyone with whom they associate. I also will not assume total agreement and endorsement of all the ideas in books, thinkers, or links that someone recommends as interesting.

12. I commit that I will not use mockery and sarcasm in ways that try to belittle other people.I recognize funny and perceptive satire’s indispensible and unique abilities to illumine truths and rationally persuade people. And I feel free to humorously point out apparent absurdities in others’ arguments or beliefs during discussions. But I will draw the line at using humor to personally attack, harass, or silence individuals with whom I am engaged. I will be cautious that my ridicule during discussions is aimed squarely at beliefs and does not have the likely effect of making my interlocutors feel like I am flippantly contemptuous of their reasoning abilities en totoor of their worth as people. In short, I will use humor to challenge and persuade others, rather than to abuse and alienate them.

13. I commit that I will empathetically, impartially, and with reasonable mercy enforce the standards of civility and compassion laid out in this pledge in any venues (including but not limited to: blogs, Facebook pages, subreddits, and discussion forums) where I have moderation powers with sufficient latitude to set and enforce standards.
Even in safe spaces where debates on certain kinds of topics are understandably restricted for people’s well being, I will still adhere to all the rest of the principles of compassion, charity, and civility in arguments here laid out.

Basically, some good, reasonable ideas here. I like the fact that he doesn’t start with demands to block or disassociate oneself from anybody who’s used “demeaning” language, made parody accounts, etc. Those demands inevitably turn out to be partisan, and really, you’d have a pretty short list of people who would be allowed into conversation at all if you limited it to whoever hasn’t lost their cool in a heated argument. Finke does loose me a bit on “respecting safe spaces” bit, as I think that’s a concept that’s been heavily abused. “Safe spaces”, in my estimation, are the exception, and open discussion and debate should be the rule.

Similarly, I disagree with him on the mockery part, since I think making a mockery of bad ideas and using parody and humor is an important part of public debate, even if it isn’t strictly part of logical discourse. That mockery can even extend to high-profile figures that hold such a position, though it should be held in check when trying to directly engage with someone in debate. Then again, one cannot take one’s own mockery too seriously, because doing so can lead one to strawman the hell out of an opponents ideas. I would even go so far as to say creative trolling could have its place.

I think some of my recent tweets concerning Catherine MacKinnon. Some of her rhetoric and manner at a recent “anti-trafficking” conference is just downright odd and neurotic, and as somebody who considers her ideas downright fascistic if actually translated into law, I’m damn well going to highlight her rhetoric and behavior as a means of, yes, propaganda for my side of the issue. Nonetheless, I realize there is a set of ideas behind rhetoric, which she’s written about to the length of several books, and those need to be engaged with. Still, many people are swayed not by MacKinnon’s intellectual case, but by the emotional appeal of her rhetoric, and if I can make those emotional arguments less respectful by well-placed mockery, I’ll do so. Note that this is different from what typical anti-feminists would do – they’d just straight up call MacKinnon a crazy twat and leave it at that, and that level of old-school school misogyny as “counterargument” actually helps her.

Demands to police ones language on “gendered” terms – once again, I do have a problem with putting a special onus on calling somebody a “bitch”, as opposed to a “douchnozzle”, but in any event, in direct debate, I think one should avoid using insults in general, but I draw the line at using one rule policing language in all situations. I think there’s also concern about using terms like “racist”, “misogynist”, “ablist”, “white supremacist”, etc. in incredibly casual ways as a kind of insult, rather than using them to highlight certain ideas or social phenomena.

DrewHardies

This seems like a really reasonable pledge. A conversation that can actually explore the merits of different ideas will need ground rules like this.

If you can’t sum all that up in 5-10 bullet points, then honestly, you just wasted all your time and effort

Otherwise known as, yeah there might be some good points buried in there, but boy was it tediously boring trawling through all of that

DavidGaliel

Oy. Just be honest, clear, considerate and well-intentioned – in that order of priority.

Clare45

I agree with most of this, although agree that it should be shorter and simpler. I have an issue with no. 9.” I commit that I will apologize when I hurt others’ feelings,
even when I do so unintentionally and even when I do not think their
hurt feelings are justified.”

This seems to be a contradiction in terms. What is the point of apologizing if you do not think their feelings are justified? The aim would be not to deliberately hurt someones feelings, but what if the opponent is delusional or paranoid, or merely sensitive to a neurotic degree? Should one make allowances for mentally abnormal degrees of sensitivity?

http://www.skepticink.com/humanisticas/ Peter Ferguson

I’ll post the response I left on Fincke’s original post.

Excellent article. Civility is something I have always striven for; aside from any issues of morality and basic decency it the best way to convey a message, which is the whole point of blogging and atheist activism.

I fail on many of the above points when I get frustrated but after reading this I think I will increase my efforts to maintain civility in discussions.

However, I am not optimistic that many people will sign this pledge. There are too many people who enjoy feeling intellectually superior, and diminishing your opponent with personal invectives is the quickest route to acquiring this sense of superiority.

http://www.skepticink.com/backgroundprobability/ Damion Reinhardt

I don’t expect that I’ll live up to it nearly as well as Dan does, but now that I’ve posted it here people can more easily call me out when I go over the line.

Kiwanda

While there’s nothing here I don’t try to follow, I think civility should take a distinct lower priority to intellectual honesty.

I can ignore getting called names.

However, if the person I’m arguing with refuses to respond to what I say, but instead responds to the strawman of what they *know I’m really thinking*, because they heavily use the false dilemma that everyone who disagrees with them thinks the same thing, then no discussion is possible.

If a given anecdotal scenario is interpreted through the lens of widely varying interpretations of the motivations of the actors, even while such motivations are unknowable, then endless discussions can occur that are essentially useless.

These kinds of fallacies are easy traps to fall into, including for me, and watching out for them is more important than worrying about name-calling.